Aṇguttara Nikāya
Chakka-Nipāta
II: Sārāṇīya-Vagga

Sutta 17

Kusala Suttaṃ

Skillful

Translated from the Pali by Thanissaro Bhikkhu.

Sourced from dhammatalks.org
For free distribution only.

 

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[1][pts] On one occasion the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then, in the evening, having risen from seclusion, he went to the meeting hall and, on arrival, sat down on a seat made ready.

Then Ven. Sāriputta, in the evening, having risen from seclusion, also went to the meeting hall and, on arrival, after bowing down to the Blessed One, sat to one side.

Then Ven. Mahā Moggallāna... Ven. Mahā Kassapa... Ven. Mahā Kaccāna... Ven. Mahā Koṭṭhita... Ven. Mahā Cunda... Ven. Mahā Kappina... Ven. Anuruddha... Ven. Revata... Ven. Ānanda, in the evening, having risen from seclusion, also went to the meeting hall and, on arrival, after bowing down to the Blessed One, sat to one side.

Then the Blessed One, having spent most of the night sitting, got up from his seat and entered his dwelling.

Not long after he had left, those venerable ones also got up from their seats and went to their own dwellings.

But those monks who were new — not long gone forth, recently come to this Dhamma and Vinaya — slept until sunrise, snoring.

The Blessed One, with his divine eye, purified and surpassing the human — saw those monks sleeping until sunrise, snoring.

Seeing them, he went to the meeting hall and sat down on a seat made ready.

Seated, he said to the monks,

"Monks, where is Sāriputta?

Where is Mahā Moggallāna?

Where is Mahā Kassapa?

Where is Mahā Kaccāna?

Where is Mahā Koṭṭhita?

Where is Mahā Cunda?

Where is Mahā Kappina?

Where is Anuruddha?

Where is Revata?

Where is Ānanda?

Where have those elder disciples gone?"

"Lord, not long after the Blessed One left, those venerable ones left and went to their own dwellings."

"But why, when those elder monks were gone, did you sleep until sunrise, snoring?

"What do you think, monks: Have you ever seen or heard of a head-anointed noble warrior king who — spending as much time as he likes committed to the pleasure of lying down, the pleasure of reclining, the pleasure of torpor — maintains his rule all his life or is pleasing and agreeable to the country?"

"No, lord."

"Good, monks.

I, too, have never seen or heard of a head-anointed noble warrior king who — spending as much time as he likes committed to the pleasure of lying down, the pleasure of reclining, the pleasure of torpor — maintains his rule all his life or is pleasing and agreeable to the country.

"What do you think, monks: Have you ever seen or heard of a royal minister... a royal heir... a general... a village headman... a guild master who — spending as much time as he likes committed to the pleasure of lying down, the pleasure of reclining, the pleasure of torpor — maintains leadership over his guild all his life or is pleasing and agreeable to the guild?"

"No, lord."

"Good, monks.

I, too, have never seen or heard of a guild master who — spending as much time as he likes committed to the pleasure of lying down, the pleasure of reclining, the pleasure of torpor — maintains leadership over his guild all his life or is pleasing and agreeable to the guild.

"What do you think, monks: Have you ever seen or heard of a contemplative or brahman who — spending as much time as he likes committed to the pleasure of lying down, the pleasure of reclining, the pleasure of torpor, with his senses unguarded, knowing no moderation in food, not committed to wakefulness, with no insight into skillful qualities, not committed to the development of the wings to awakening^[1] in the early and late hours of the night — through the ending of the effluents, has entered and is remaining in the effluent-free awareness-release and discernment-release, directly knowing and realizing them for himself right in the here-and-now?"

"No, lord."

"Good, monks. I, too, have never seen or heard of a contemplative or brahman who — spending as much time as he likes committed to the pleasure of lying down, the pleasure of reclining, the pleasure of torpor, with his senses unguarded, knowing no moderation in food, not committed to wakefulness, with no insight into skillful qualities, not committed to the development of the wings to awakening in the early and late hours of the night — through the ending of the effluents, has entered and is remaining in the effluent-free awareness-release and discernment-release, directly knowing and realizing them for himself right in the here-and-now.

"Therefore, monks, you should train yourselves:

'We will have our senses guarded, know moderation in food, commit to wakefulness, gain insight into skillful qualities, and dwell committed to the development of the wings to awakening in the early and late hours of the night.'

That's how you should train yourselves."

 

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^[1] The four establishings of mindfulness, the four right exertions, the four bases of success, the five faculties, the five strengths, the seven factors for awakening, and the noble eightfold path. See DN 22, MN 118, SN 47:40, SN 51:20, SN 48:10, SN 46:51, SN 45:8. See also, The Wings to Awakening

 

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Of Related Interest:

AN 4:37;
AN 5:30;
AN 5:56;
AN 6:42;
AN 8:86 [DTO:# 103];
Dhp 29;
Dhp 325;
Sn 2:10;
Thag 1:84;
Thag 2:37